Tafsiran yang Mengutip untuk Ayub 1:5

אז ישיר משה THEN SANG MOSES — with regard to the usage of the future ישיר, the meaning is: THEN — i. e. when he saw the miracle it entered his mind that HE WOULD SING a song. Similar is, (Joshua 10:12) “Then Joshua would speak (אז ידבר)”; and similar, (1 Kings 7:8) “and a house he would make (יעשה) for Pharaoh’s daughter”, which signifies “he purposed in his heart that he would make it for her”. So, also, ישיר here signifies: his heart told him that he should sing, and thus did he actually do, as it states, “and they (Moses and Israel) spake as follows, ‘I will sing unto the Lord’”. And in the same way, in the case of Joshua, it means: then (או) — when he saw the miracle mentioned in that narrative — his heart told him (prompted him) to speak, and thus did he actually do, as it is stated, “and he spake before the eyes of all Israel”. The same applies to the Song of the Well (Numbers 21:17) which begins with the words: אז ישיר ישראל, “then would Israel sing”; it expresses the intention quite plainly in the following words, “Come up, O Well — sing ye unto it” (i. e. these words are a call to the people to sing to it after Israel had expressed their intention so to do and are not part of the song itself which begins with the words that follow). With regard to (1 Kings 11:7) אז יבנה שלמה במה our Rabbis explained that He proposed to build a high place for Chemosh but actually did not build it (Sanhedrin 91b). This, too, teaches us that the י as a prefix of the imperfect is used in reference to intention to do a thing. This explanation serves to settle the literal meaning of the text. But so far as its Midrashic explanation is concerned our Rabbis, of blessed memory, said: from here (i. e. from the fact that the future tense is used) we may derive an intimation that the tenet of the Resurrection of the Dead is from the Torah (is alluded to, although only by inference, in the Torah) (Sanhedrin 91b). And thus, also, do they explain in the case of all them (all of the examples quoted) except in the case of that referring to Solomon which they explained in the sense that he purposed to build a high place but did not build it. — One cannot say that this can be appropriately explained in the same way as one explains other passages which are written in the future tense, but which really refer to an immediate action (i. e. to a then present time); for example, (Job. 1:5) “Thus was Job doing (יעשה)”; (Numbers 9:18) “At the command of the Lord were they encamping (יחנו)”; (Numbers 9:20) “And there were occasions when the cloud was (יהיה) upon the tabernacle”, because these were each of them something that was continuously happening, and there is proper to it either the future tense or the past tense (cf. Rashi on Genesis 29:3). But this (אז ישיר and other passages quoted) which happened only at the particular moment mentioned (once and once only), one cannot fittingly explain in this sense (i. e. of continuous action).

SEVEN ALTARS. Rabbi Abraham ibn Ezra alluded here to a profound secret.¹⁰⁶“There are profound secrets which are understood by few in number. There is a unit of seven, in days [making a week] etc.” Ibn Ezra continues to show the mystic power of the number seven, which is a major factor in time and also in the worship of G-d through offerings, an allusion to which is seen here in the “seven altars” which Balaam asked Balak to build. These allude to the seven [lower] Emanations. — See also my Hebrew commentary, p. 293, and p. 294, Note 12. Now Balaam wanted that the Will of G-d should cleave to him through these sacrifices, and therefore he offered burnt-offerings according to the number of them all,¹⁰⁷Job 1:5. and wanted that Balak should occupy himself personally in [offering] them. Therefore Scripture states, and Balak and Balaam offered on every altar a bullock and a ram,¹⁰⁸Verse 2. the one slaughtering [them], and the other sprinkling the blood [upon the altar]. And the meaning of [Balaam’s words], I have prepared the seven altars¹⁰⁹Verse 4. is by way of prayer, as if he were saying: “I have prepared for You the perfect [number of] altars with the perfect [number of] sacrifices;¹¹⁰This refers to the seven altars and the seven sacrifices, which allude to the seven Emanations. may they come up with acceptance on Your altar,”¹¹¹Isaiah 60:7. this being similar to that which Scripture says: Receive the memorial of all thy meal-offerings, and accept the fat of thy burnt-offering,¹¹²Psalms 20:4. and it also states, I will offer unto Thee burnt-offerings of fatlings, with the sweet smoke of rams; I will offer bullocks with goats. Selah,¹¹³Ibid., 66:15. and so also in many places. And the meaning of the definite article [in ‘hamizbechoth’ — ‘the’ seven altars] — Rabbi Abraham ibn Ezra has already mentioned.¹⁰⁶“There are profound secrets which are understood by few in number. There is a unit of seven, in days [making a week] etc.” Ibn Ezra continues to show the mystic power of the number seven, which is a major factor in time and also in the worship of G-d through offerings, an allusion to which is seen here in the “seven altars” which Balaam asked Balak to build. These allude to the seven [lower] Emanations. — See also my Hebrew commentary, p. 293, and p. 294, Note 12. Now in the end when Balaam no longer wanted to meet with enchantments,¹¹⁴Further, 24:1. he did not want Balak to participate in the bringing of the sacrifices, in order that he should not cause them to be rejected on account of his [improper] intention; and therefore Scripture said: and ‘he’ offered up a bullock and a ram,¹¹⁵Chapter 23, Verse 30. [the singular pronoun] referring to Balaam mentioned [previously at the end of that verse: And Balak did as Balaam had said, and he offered up a bullock and a ram].¹¹⁵Chapter 23, Verse 30. It is possible, however, that Balak [and not Balaam] offered them up, for he [Balak] did it to appease his [own] mind, while he [Balaam] no longer desired these sacrifices.

צו את אהרן ואת בניו לאמר, זאת תורת העולה, היא העולה על מוקדה על המזבח כל הלילה עד הבוקר ואש המזבח תוקד בו, “Command Aaron and his sons, saying: ‘this is the law of the burnt-offering: it is the burnt-offering that stays on the flame, on the Altar, all night until morning, and the fire of the Altar shall be kept aflame on it.’” According to the plain meaning of the text this paragraph dealing with the burnt-offering contains four elements. First of all it teaches that the burnt-offering is the most highly regarded of all the animal offerings and that its effect in obtaining forgiveness for its donor is very powerful indeed. The second lesson to be derived from this paragraph is that it is of the utmost importance for man to serve his Creator, and to do so visibly. The third lesson our paragraph teaches is that there occurred a great miracle on this Altar on a regular basis. The fourth lesson is the great punishment which the wicked will incur because they spurn the opportunity to obtain atonement from G’d for their sins. They will suffer afflictions in gehinom which do not come to an end. Our sages (Rosh Hashana 17) say that even though the institution of gehinom may be abolished at some time in the future, the afflictions to which the wicked have been subjected will not thereby terminate.
It is worth reflecting on the fact that there are a total of 13 different categories of offerings corresponding to the 13 attributes of His which G’d revealed to Moses. (Compare Maimonides Maaseh Hakorbanot 12,4). Five of these offerings consist of different combinations of meal-offerings מנחת סולת, מנחת מרחשת, מנחת מחבת, מנחת חלות, מנחת רקיקין. All of these are referred to by the term קרבן. The other eight categories of sacrifices are animal-offerings: The names of the offerings are: עולה, חטאת, אשם, תודה, שלמים, בכור, מעשר (בהמה), פסח. Some of the offerings (or part of them) may be eaten by the Priests, such as the חטאת, sin-offering; the אשם, guilt-offering, and the בכור, first-born male animal of the pure domesticated beasts. Other categories of offerings may be consumed by their owners (minus the parts reserved for the Priests and the Altar). Examples are: מעשר, the tenth animal of the new flock; the פסח, Passover (of which the Priest does not receive anything), and the תודה, thanksgiving offering. The latter offering is mandatory if a person has been saved from danger through an obvious miracle, for instance (Berachot 54). He also has to bring such an offering if he has been cured from a normally fatal disease. The Talmud Berachot writes that these people are to bring the offering in question and to tell praises of the Lord in a loud voice. When a person celebrates joyful events such as a wedding, it is also appropriate to offer such sacrifices to the Lord in acknowledgment of His kindness. This is based on Jeremiah 33,11. There are also some sacrifices of which no part may be eaten by either the Priest or the owner. This is first and foremost the sacrifice discussed here, the עולה, burnt-offering, concerning which the Torah stipulated that all of it is to be burnt up on the Altar. This is the meaning of the word כליל, (verse 15). This burnt-offering is the most highly regarded of all the offerings and that is why the Torah emphasises that היא העולה, “it is the upwards striving offering, etc.” Similarly, in Ezekiel 10,20 when the prophet describes היא החיה אשר ראיתי, “this is the chayah which I saw.” the extra word היא shows that of a variety of similar offerings or beings the one singled out with this extra word is considered the most elevated, the most highly regarded. The burnt-offering also possesses the quality of atoning for sinful thoughts as we know from Job, 1,5 where we are told that Job would offer such burnt-offerings after family gatherings during the various feasts in respect of each member of his family. [Had the offering been in respect of deeds committed, he would not have had to do this on behalf of everyone. Ed.] According to Ezekiel 20,32 this offering was in respect of sinful thoughts. Seeing man entertains these kinds of thoughts mostly at night the offering may remain on the altar all night long to counteract the thoughts of the person at night which are not carried out until daytime on whose behalf it had been brought. The prophet Michah 2,1 phrases it thus: “Ah, those who plan iniquity and design evil on their beds; when morning comes they do it, for they have the power.” This is why the Torah commanded that the atonement should occur at the time the iniquity is being committed. Seeing that in essence the sin was insubstantive, i.e. only in the mind, the offering is to dissolve entirely in the wind, the smoke rising into the air. The animal, so to speak, returns to the regions of the spirit it came from. No substantive part of the world, i.e. a body, is allowed to derive any benefit from this offering. This is one aspect of the burnt-offering.
The second aspect is the lesson of how important it is for the creature to serve his Creator. It is a well known fact that man has to relate to his G’d from a position of being submissive, humble. One needs to demonstrate this both while praying and while performing any of the other relatively easy commandments or even the difficult commandments. One needs to remain aware that performance of such commandments is not meant to be a “feather in our cap,” but is meant to enhance G’d’s glory. We need to remain constantly aware that our flesh is weak and that it is not capable of fulfilling the commandments in the manner they ought to be performed. We have to learn from Avraham who described himself as עפר ואפר, “dust and ashes,” though he had already offered his very life for Hashem (Genesis 18,27). King David expressed a similar sentiment when he said (Psalms 15,4) “man must be contemptible in his own eyes.” [He must feel that he has done less than a fraction of what is expected of him. Ed.]

and he does not see the pride of the Lord He did not regard Your pride and greatness. The expression, וּבַל יִרְאֶה, (lit., he shall not see,) is an expression of a habitual act, meaning: he did not see, he did not regard. Comp. (Job 1:5) “In this manner, Job was wont to do (יַעֲשֶׂה).”

למען אשר יצוה BECAUSE HE WILL GIVE HIS CHILDREN CHARGE CONCERNING ME TO KEEP MY WAYS. If, however, you explain it as the Targum, “I know “of” him that he will command his sons etc.”, then the word למען does not fit into the sense.

יצוה HE WILL COMMAND — This form of the verb (the imperfect) expresses frequentative action, as (Job 1.5) "This Job used to do" (יַעֲשֶׂה)

the thing I feared All my life, I stood in fear of this, as I said (1:5): “Now it would come about, when the cycle of the feasting would days be over, etc.”